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5

I read this story in an essay from R. Schechter entitled ‘Ego and Humility in Torah Study’: During the Second World War, when the students of the Mirrer Yeshiva were traveling for a week and a half on the transcontinental railroad towards Vladivostok, there were non-Jewish passengers traveling on the same train. One of the Polish non-Jews on the train ...


6

The Zohar that’s referred to is in Parashat Mishpatim 125a which talks about eating meat and milk בשעתא חדא, which can be understood as “within one hour of each other”.


3

In Shmuel 1 28 the whole chapter describes how Shmuel was dead and brought back to this world by the necromancer woman using "ov". In Passuk 3 it describes Shmuel as being dead. Passuk 15 then says: ויאמר שמואל אל שאול למה הרגזתני להעלות אתי ויאמר שאול צר לי מאד ופלשתים נל - Shmuel said to Shaul "Why did you anger me by reviving me" This clearly ...


3

Someone I know with access to the Bar Ilan database told me the earliest source that uses that phrase is Rav Yaakov Emden (18th century). מור וקציעה סימן פח דף מ"ה ע"א. והרמב"ם בסוף הל' ק"ש נתן טעם לדבר היאך היה כח לריב"ב לבטל תקנת עזרא. הטעם ההוא הביאו הרב"י להלן בסוף עמוד זה. ואני אומר בלשון זה, עזרא לדורו תקן שהיו גבורי כח ועמדו בתקנתו כל זמן ...


-1

I do not know for sure if this is the first source, however it is the earliest source I could find. Although it does not say יְרִידַת הַדּוֹרוֹת it does say נתקלקלו הדורות. Bava Basra 91b "אמר רבי יוחנן: נהירנא כד הוו מטיילין טליא וטלייתא בשוקא כבר שית עשרה וכבר שב עשרה, ולא הוו חטאן". Maharsha says "ר"ל שנתקלקלו הדורות מימי החורבן מיום ליום מימי החורבן ...


1

The very first source for Techias Hameisim in the Torah is straight away when Adam first sinned and became Mortal (before that there was no need for Techias Hameisim) in Bereishis 3,19 G-d said to him: עד שובך אל האדמה כי ממנה לקחת כי עפר אתה ואל עפר תשוב - You shall die... Bereishis Rabba 20,10 explains: אמר רבי שמעון בן יוחאי: מכאן רמז לתחיית המתים מן ...


1

The gemara in Sanhedrin 91b brings a number of verses that are sources to the derivation of the resurrection of the dead from the Torah, e.g., The Sages taught in a baraita with regard to the verse: “I will kill and I will bring to life.” One might have thought that it means that there will be death for one person and life for one other person, in ...


0

I've bumped into probably the last of this camp, Jacob ben Joseph Reischer in his Shvut Yaakov SHU"T (c.1730) (Part 3, Q. 20) writes angrily against Rambam and other followers of Aristo who try to shake the traditional Jewish Flat Earth approach (couldn't find it in the text form):


5

Midrash Rabbah Shemot 46:1 (hebrewbooks link) ‏...הִתְחִיל מִצְטַעֵר עַל שִׁבּוּר הַלּוּחוֹת, וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּצְטָעֵר בַּלּוּחוֹת‏ הָרִאשׁוֹנוֹת, שֶׁלֹא הָיוּ אֶלָּא עֲשֶׂרֶת הַדִּבְּרוֹת לְבָד, וּבַלּוּחוֹת הַשְּׁנִיִּים אֲנִי נוֹתֵן לְךָ שֶׁיְהֵא בָהֶם הֲלָכוֹת מִדְרָשׁ וְאַגָּדוֹת, הֲדָא הוּא דִכְתִיב: וְיַגֶּד לְךָ ...


5

R. Joseph Ibn Kaspi (c.1300) discusses this in a number of places. In Chapter Two of Sefer Hamussar he writes: ובאר דבריהם אריסטו בס' המדות באור שלם כי בזמן בית שני היה זה החכם ומהם למד וכל מה שאמר אמת ואין אני זוכר שיצא מגדר דבריהם רק בענין הקדמות ובענין מזלות חוזרן וגלגל קבוע שהודו הם בעצמם ובזה נצחו חכמי אומות העולם לחכמי ישראל And Aristotle ...


13

It sounds like you might be looking for Binyan Tzion 154 (R. Yaakov Ettlinger). Although the case discussed is of a man claiming to be Elijah the Prophet, and seducing a woman by telling her that she will become the mother of the Messiah. To quote sefaria's translation of the question: Not long ago, an incident came before me that will cause the ears of ...


8

One early non-Jewish source, De Doctrina Christiana (Augustine of Hippo, c. 400 CE) (PDF) Book II, Section 43: As to the utility of history, moreover, passing over the Greeks, what a great question our own Ambrose has set at rest! For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learnt all those sayings ...


2

השו"ת קטנות (סי' ט') כיון דבודאי ה' לא יביא תקלה לעמו להמשך ולנהוג כן, ואם נמשך כן המנהג הרי שזה מוכח שכן הלכה.‏


0

I emailed this question to the author of the Sefer and he replied as follows: המדרש הזה אבד מספרי המדרשים שלפנינו, והיה לעיני רבותיו הראשונים בלבד. ונאמנת עלינו עדותם. This Midrash has been lost from our Midroshim and only our Rabbis the Rishonim saw it. We believe their testimony. (By the way, one of the Rishonim who mention that this is a Midrash is ...


2

I just read this somewhere by chance today, and only later noticed this question! According to Rabbi Refael Binyamin Posen, the author of Parshegen, in footnote 30 here, it was Rabbi Menachem Rekanti. However, after a bit of searching, this is not necessarily the case. A longer discussion of this is brought in Shem Hagedolim, and although he concludes that ...


1

Here is a Halachic definition of Rasha. Contextually, it is used to define personnel who cannot serve as a legal witness. Shulchan Aruch, Choshen Mishpat 34:2: איזה רשע כל שעבר עבירה שחייבים עליה מלקות ואצ"ל אם חייבים עליה מיתת ב"ד ל"ש אם עבר לתיאבון ל"ש אם עבר להכעיס Who is a Rasha? One who overrides a prohibition which is subsequently punishable ...


0

There can be many meanings to this Midrash. Here are a couple of suggestions that could use some nice development and make a very beautiful Devar Torah (in fact, I may do so myself!). (Please note that some of these were written before I found the sources, others only after.): A degel, or flag, unites Klal Yisrael around it (see Rashi above). Only once ...


1

Someone who is a חוטא ומחטי את הרבים. Someone who wins and causes others to sin. The mishna in Avos (5:18) says : כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא עַל יָדוֹ. וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (דברים לג) ...


1

Not a definitive answer. But, I happened to have come a crossed this Tosfos today. See: Tosfos in Arachin 16b D"H V'anavah She'lo L'shma. His last words are לא ישר אלי, דהוה רשע גמור״"


-2

I need to apply some formal logic to what the Torah says "If a man seduces a virgin ... and lies with her, he must make her his wife by payment of a bride-price", in order to interpret Rambam's Hilchot Naarah Betulah: The logic says: "If a then b, so if not b than surely not a", therefore if Lehalachah the fine is not applied, it's not the case of Mefateh. (...


3

The Talmud Yerushalmi Sotah Halacha 4,4 defines that consensual Relations means if she wanted it at the begining even if she was passive and the man siezed her (even if by the end she changed her mind and didn't want it). ויש לך תפוסה בישראל והיא אסורה ואי זו זו זו שתחילתה ברצון וסופה באונס ויש לך שאינה תפוסה בישראל והיא מותרת ואי זו זו זו שתחילת' באונס ...


2

In his commentary to Leviticus 26:16, the Ramban gives the same interpretation, though only hinting to the identities of the two nations: ושם הבטיח שיכרת ויכלה המגלים אותנו שנאמר (שם פסוק ז) ונתן ה' אלהיך את כל האלות האלה על אויביך ועל שונאיך אשר רדפוך והנה אויביך ושונאיך רמז לשתי האומות אשר ירדפו תמיד אחרינו And there he promised to finish off those ...


3

His source may be the Alshich's commentary to Vayikra 21, which is based on his understanding of a Midrash (P. Chukas): וכמאמרם ז"ל (מס' שבת פ' חבית) ישראל שעמדו על הר סיני פסקה זוהמתן..... אך אחרי כן על ידי העגל חזרה הזוהמא למקומה .....וזה מאמרם (שם במדרש) ז"ל כי העגל טינף פלטין של מלך כי האדם הוא פלטין משכן מלכו של עולם כי היכל ה' הוא. ומה גם במ"ת ...


1

Pri Megadim (Eshel Avraham 37:2) discusses whether there is a daily obligation. Rabbeinu Yonah (Iggeres Teshuva Ois 24) writes that one who doesn’t wear tefillin has close to 300 עונשים yearly (excluding Shabbos and Yom Tov etc.), which sounds like one transgresses the commandment for each day one doesn't wear Tefillin. The Gemara (Menachos 44) writes “he ...


1

The question is based on a misunderstanding of the words of the Seder Olam (which also appears in Eduyot (2:10) משפט המצריים שנים עשר חדש), which refers to the duration of the tribulation of the Egyptians, 12 MONTHS, not to the number of plagues. Note, that Rashi in Parshas Va'era (Shemos 7:25) says that each plague took 1 month, three weeks of warning, and ...


2

I did a quick search and came up with the following two responsa: Teshuvos Vehanhagos 1:548 (found here) forbids it, based on the fact that it is dangerous to interact and join together with the heretics that run it, and also that it supports those who interpret Tanach against traditional interpretations: שאלה: נשאלתי אם מותר להשתתף בחידון תנ"ך. ...


-1

A partial answer. There is a man named @Alex. He is known to possess large amounts of Jewish law and literature. He teaches a Talmud Daf Yomi class. He has also participated in the Chidon Tanach. I don't know if he would agree with others participating, but it seems reasonable to say that he would agree to it personally. Although he is not a known posek, it ...


5

TL;DR: There may not be any obligation of chulios if you are not wearing tekheiles. And when there is an obligation, it's not clear what a chuliah is -- a group of windings of one color or a group of windings separated by knots, and if the latter, whether indeed a chuliah is 3 windings. Now for the actual answer: There is a prior complication -- defining a ...


1

From Rambam's Iggeret Techiat Hameitim: Now for the answer to the second problem, which is why is the Resurrection not mentioned in the Torah? This is my reply. You must realize that, as is well known, we do not believe that the Torah comes from Moses. No, it is in its entirety the word of the Lord. The problem then becomes a quest of God's wisdom in ...


4

At least one chulya of 3 is a necessary requirement. The Gemara explains this explicitly that one chulya is necessary and a chulya is defined as 3 wrappings (whether they have to be complete wrappings or just look like 3 is a discussion in the poskim). Seven is the preffered minimum and thirteen is the maximum amount. (Simple reading of the gemara is the 7 ...


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